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and none are more forward than they to fet on Perfecution against all that differ from them.

(2.) Particularly, it is obfervable, that they fpend their Zeal in fome little Things, which they lay great Stress upon; fuch as the being over zealous, either for or against fome Rites, and Ceremonies, and Modes, and Forms of Confeffions of Faith, for which they contend much more earneftly, than for the true Sense and Substance of the most fubftantial Articles of the Creed, or Duties of Life.

(3.) They commonly put on a great Shew of Devotion, Fafting, Prayer, and external Mortification, four Looks, demure Countenances, a mortified Gate and Afpect; and though there is but little Serioufness in their Hearts, they make a greater Shew of Devotion than they who have ever fo much fincere Piety: For fincere Piety is contented with God's Eye, and doth not feek to make an Oftentation before Men.

(4.) It is a Part of the Sheeps Clothing, and one of the best and decenteft Parts of it, that they who put it on, do carefully abstain from all publick fcandalous Vices, and exclaim mightily against them. The Vices which they are moft guilty of are, fecret Pride, Covetoufnefs, Cenforioufnefs, Malice, fecret Luft, Anger, Revenge, fiery Zeal, and Perfecution, and fuch like, which answer their carnal and worldly Ends, without expofing them to the common ill Opinion of the World: So that it is none but fuch as look very narrowly into their Spirit and Temper, and are very skilful in discerning, can find them out.

(5.) They

(5.) They commonly pretend to much greater Degrees of Familiarity with God; nay, stick not often to lay Claim to immediate Inspirations; and under Pretence of them, carry on their wicked Projects. This requires little more than great Pride and Affurance; and it has fuch astonishing Effects among the ignorant, vulgar Sort of People, that if there were no more but this, it would be fure to gain them a great following; which is likewife very agreeable to their Spirit: For,

(6.) They are commonly very pragmatical, bold Cenfurers of Governors and Governments, mighty Sowers of Discord and Divifions; they love to head Parties, and to be admired, courted, respected, and feared upon that Account, and to carry a great Stroke and Management in the Places where they live, all which are taking, popular Arts; whereas Men of true Piety, love to make no Noife, and dutifully to honour Government, and to live under it quiet and peaceable Lives in all Godliness and Honesty.

(7.) Laftly, The Religion of thefe Men confifts much more in religious Talk, than in an humble fanctifying of God in their Hearts, and in walking according to his holy Precepts in their Lives. For their Ends in Religion, are not the ferving of God, and the faving of their own Souls; but the carrying on of their worldly Projects, for which they find this Fretence of Religion is a very effectual Instrument.

I should now, in the next Place, have gone on and fhewed you the internal bad Designs of thefe falfe Prophets, how inwardly they are ravening Wolves, and what Mischief they commonly work in Church and State; and likewise have

fhewed

[SERM fhewed you, what Caution we ought to use against them, that we be not leavened with their Principles, or Practices: But being loth to trefpafs upon your Patience, I fhall refer thefe Heads of Difcourfe to the next Opportunity; praying God to blefs what ye have heard, and to give you a right Understanding in all Things.

Now to God the Father, Son, and Holy Ghoft, let us render, as is due, all Praife, Honour, and Glory, Might, Power, and Dominion, for ever and ever. Amen.

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SERMON

SERMON XVII.

MAT. VII. 15.

in

Beware of falle Prophets, which come to you Sheeps clothing, but inwardly they are ravening Wolves.

V. 16. Ye shall know them by their Fruits: do Men gather Grapes of Thorns, or Figs of Thiftles?

V. 17. Even fo every good Tree bringeth forth good Fruit: but a corrupt Tree bringeth forth

evil Fruit.

V. 18. A good Tree cannot bring forth evil Fruit: neither can a corrupt Tree bring forth good Fruit.

V. 19. Every Tree that bringeth not forth good Fruit, is hewn down, and caft into the Fire.

V. 20. Wherefore by their Fruits ye shall know

I

them.

The Second Sermon on this Text.

OBSERVED to you in a former Dif course on these Words, that they are a Prefervative against the Danger of falfe Teachers, who, our Saviour forefaw, would rise up, and by their corrupt Doctrine lead away People from

the

the Obedience of those holy Precepts which he had delivered. In the Words I obferved these three Things.

1. A Caution against false Prophets or Teachers, because of their fallacious Character; which is this, that outwardly indeed they make great Pretenfions to Piety, but inwardly they are bitter Enemies to it, and to all those who fincerely practise it, their Doctrines tending to the Deftruction thereof.

2. A Mark given how we may discern false Prophets or Teachers from true, by their Fruits; that is, by the Fruits of their Doctrine, and Practice on themselves and others.

3 An Illuftration of this Mark from the Similitude of Vines and Fruit-trees, which in this refemble good and bad Doctrine, that each of them brings forth Fruit according to its Kind, and likewife that each of them fhall be treated well or ill, according to the Goodness or Badness of their Fruit.

I begin with the first of these, the Caution against falfe Prophets or Teachers; Beware of falfe Prophets, which come to you in Sheeps Clothing, but inwardly they are ravening Wolves. For explaining and recommending of which Caution, I propofed to do these four Things.

1. To fhew what is meant by falfe Prophets.

2. To confider the external Formality of their Sheeps Clothing.

3. Their internal bad Designs.

4. What

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